Swami teaches... Part 3. Attach Yourself to God with Love and Faith

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Light and Love Swami teaches... Part 3. Attach Yourself to God with Love and Faith The body is a chariot, wherein God is installed, being taken along in procession. (However, youth and old age are related to the body and not to Indweller). So it is a grave mistake to identify yourself with the body. Give up body attachment and develop Atmic consciousness. Swami does not tire to teach this from many aspects. Sage Viswamitra was taking Rama and Lakshmana along with him for the protection of the Yajna (ritual sacrificial acts) he had undertaken. When they reached the banks of Sarayu, he told them, "My dear ones, you are coming with me for the protection of Yajna. In order to do so, you have to remain without food and water and wage a fierce battle with the demons, for extended periods without respite. Hence, I will teach you two mantras, which will make you free from hunger and sleep." This is the power of Maya. When King Dasaratha, fearing danger from the demons, was reluctant to send his sons with Viswamitra, the sage counseled him, saying, "Oh king, do not get deluded by seeing the physical forms of your sons. They are not ordinary mortals. They are verily Divine." But when they reached the banks of Sarayu, the sage was overcome with Maya and taught them the mantras as if they were ordinary humans. He told them, "Do not identify yourself with the physical body. You are the embodiments of the Atma. You are Chaitanyaswarupas. You are endowed with the Divine power. Always bear this in mind. You will be free from hunger and sleep." Unity in diversity is a standpoint of Adwaitha (nondualism or monism) what declares that everything is God. This Adwaithic doctrine has more completely explained by Adi Sankara (788 A. D. - 820 A. D.), the great sage from the past. When you will obtain Atmic insight, you will understand and experience your true form, i.e., Atma. (Otherwise, even the smallest physical ailments like stomachache, headache etc., will make you feel anxious. Once you give up body attachment, you are no more bound by the body and its limitations). Sankara realized the weakness of a dualistic interpretation of the Universe, and the need for a unifying philosophy, was the most effective. Long time ago Krishna has returned to His abode after the incarnation. The Age of Kali darkened the world. Many preceptors', saints and sages tried subsequently to remind the people of their heritage and guide them along the ancient path. Sankara was born in the Kerala State in a very poor family. Initiated into the Gayatri mantra in his fifth year he mastered the Vedas and their supplementary texts on grammar, logic, prosody, astrology, etc., and in his fourteenth year itself, he ventured forth on his mission of counteracting the forces of doubt, dissent, and denial and establishing faith, wisdom, and devotion throughout the land. He encountered many scholars reputed for their dialectical skill and convinced them of the validity of the non-dualistic basis of the subjective and objective worlds. He wrote commentaries on the Upanishads (metaphysical scriptures), the Bhagavad Gita (the Song-teaching of Lord Krishna), and the Brahma Sutras (spiritual texts of Vedantic teachings in short maxims, attributed to Badharayana or Vyasa) which were generally accepted as the authentic texts of the Hindu faith. He dedicated his short life (32 years) to the revitalization of the Sanathana Dharma (Eternal Universal Religion).

 

When Sankara was residing at Varanasi (Benares City) on the banks of river Ganga with his pupils, he used to visit the pandiths in their own houses, and draw them into beneficial conversation on themes of philosophy. The study of Sankara's and his pupils as coauthors' verses (31 verses in all, in the text called Bhaja Govindham or Moha Mudgar), the inspiration derived from them, will promote discrimination and detachment, and thus, prepare the mind for the vision of the Supreme. Sankara addressed these verses to "the foolish person." Who are these fools? "Those who deny the Atma are fools." Those, who assert and believe that, "I am not this perishable body; I am not this feeble intellect; I am the undying, everlasting, all-knowing, all-inclusive Atma." The vast majority asserts and believes that "I am the molder of my destiny; I am the captain of my ship. I choose my likes and dislikes; I fulfill my desires through my own efforts." These are the fools. The verse with which Sankara started the Moha Mudgaram speaks of the moment of the approach of the end of life. This indicates that of all the fears of human, the fear of death is the fiercest as well as the most foolish. For, none can escape death, having committed the error of birth. To get rid of the wheel of birth and death, awareness of the undying unborn Atma which is one's Reality is the only method available to human being. Sankara advises human to pray to Govinda (name for Krishna). He refers to God as Govinda. Govinda means, "He who is the Cowherd." Human are both: an animal and a Divine being. Human has risen from the animal level. Human can reveal the own Divinity. Human being should be vigilant that he does not slide into animal again.

 

Human alone can rise into Godhood, for; he/she is equipped with the endowment needed for the achievement. For the rising into Godhood, the ancients prescribed various sacred rites and obligations. Swami describes and analyses this Vedic heritage properly in His various discourses and books. Nearly in each His Discourses Swami stresses that every act must be regarded as an offering to the Divine.

However, it is not enough to appear to do right actions. Your motives and impulses must be pure and unselfish; then the Divine will extend His grace. The motive is all important. The form of the action does not matter. Without pure impulses, actions get tainted at the source.

It may not be easy to develop such an attitude. Nevertheless, if the effort is made sincerely, it can be achieved. It does not call for abandonment of hearth and home or giving up your wealth and position. If you can serve the government or someone else for eight hours a day for the money you earn from them, experiencing in the process many trials and difficulties, can't you devote some time of win the grace of God, the benefit from which is immeasurable? What you earn through the grace of God will confer on you enduring; benefits greater than the wealth you earn by other means. It will help you in your time of need without any limit. Material wealth confers bhoga (enjoyment) which leads to roga (illness). You seek the attachment and Grace of God and Unity in diversity. Nevertheless, however carefully a human being may live, he/she is prone to commit five types of dhoshas (offences) unwittingly or wittingly in the process of the different disinfection, for example. The first of these relates to the use of words. The second relates to actions like sweeping and cleaning. The third relates to walking. The fourth relates to the use of fire for different purposes. The fifth concerns the use of water. The words one uses may cause pain to others, or harm them in one way or another. Moreover, in the act of speaking many germs may get killed. Their death affects us even if we are not aware of it. When we sweep or clean the house, countless ants or other insects may be destroyed. Likewise, when we are walking, many tiny creatures may get crushed under the feet without our knowing it. When fire is lit for one purpose or another, some living objects may get burnt. When water is used for washing or other purposes, several microbes and other organisms may be killed. The Vedanta (concluding essence of ancient revealed scriptures, the Vedas) has laid down five kinds of yajnas to expiate for such offences. These are: Dheva Yajna, Pithru Yajna, Dhaiva Yajna, Bhuutha Yajna and Athithi Yajna. The Yajnas to propitiate the Divine and the parents Dheva Yajna (propitiating the Divine) comprises various forms of worship to atone for offences committed by speech. They are Shravanam (listening to things Divine), keerthanam (singing the praise of God), Vishnusmaranam (contemplation on God), mananam (reciting the Divine names), vandhanam (prostration), dhaasyam (service) and athmanivedhanam (self-surrender). The bhajans (devotional songs) and the nagarsankeerthan (street singing of spirituals) done by devotees, can be regarded as a form of Dheva Yajna. Pithru Yajna is the service, which one does to one's parents by way of gratitude for the gift of life and upbringing received from them. To please the parents by one's actions, to look after them in their old age and to protect them in every way possible - all these constitute Pithru Yajna. Such acts serve to atone for some types of misdeeds. When the Upanishads laid down that the mother and the father should be revered as God, they revealed the spiritual value of respect for parents. Dhaiva Yajna comprises such acts as study of the Vedas, reading sacred books like the Gita, the Upanishads and the epics. This has an expiatory effect for some kinds of unconscious offences. Bhuutha Yajna includes various kinds of actions done for the protection and welfare of animals, insects, and other living objects. For instance, on festive occasions, the place in front of every house was strewn artistically with rice flour, which was a kind of offering to birds, ants and other insects. By this means, the lesser beings in creation were propitiated. In the old days people used to take rice flour or sugar and scatter it over anthills or other places for consumption by insects. What was once a sacred obligation to other living things in creation is now treated as a superstition. It is not realized that by this type of Bhuutha Yajna considerable merit was earned and many evil consequences of one's actions were averted. The fifth is Athithi Yajna (the service rendered to guests). To satisfy a person who comes to your house by offering him food according to your means, or at least offering him buttermilk or water, is a sacred duty. It is an important form of sadhana for the spiritual aspirant. To utilize one's wealth, one's talents and resources for the service of the people and help to all living things must be regarded as an offering to, and a form of worship, of the Divine. Sadhana (spiritual discipline or exercise; self-effort) does not mean only performing japa (soft prayer or repetition of the name of God) in a lonely place. There is no greater sadhana than service to one's fellowmen done in an unselfish spirit. Ignoring the sufferings of others, if you occupy yourself in meditation or other devotional activity, it has no spiritual value at all. It is only one form of selfishness. Through genuine selfless service, not only can peace of mind be achieved, but progress can be made in self- realization and the ultimate goal of life can be attained. For whose sake service or seva is doing? It is for own sake, not for the sake of others. It may not be done to achieve name or to gain something. It is done for the pleasure derived from it. To engage in service activities with pleasure and to regard a day devoted to service as a good holiday is not enough. The pleasure derived from service must be a spiritual experience. Service must be regarded as a yajna to atone for one or other type of lapses one may have committed. Consult your conscience and see whether you are rendering proper service. Swami does not want anything to be done for Swami's sake. Swami's only object is promotion or the welfare of mankind. (Reet's compilation from, Sathya Sai Speaks. Vol. 9. "Seaworthy boat," Chapter 21; Sathya Sai Speaks. Vol. 12. "The ladder and the steps," Chapter 17 and "You are freed!" Chapter 28; Sathya Sai Speaks. Vol. 14. "Enemy number one," Chapter 12; Sathya Sai Speaks. Vol. 17. "Make adoption meaningful to villagers," Chapter 13; Sathya Sai Speaks. Vol. 36. "GIVE UP DEHABHIMANA, DEVELOP ATMABHIMAN," Chapter 14).

Namaste - Reet